HE exchanges on these pages began on the Newsgroup, "talk.origins," under the subject, "Re: Sense of Morality," on January 24, 1997. The discussion was moved to this website in order to make it available to a larger number of participants and to put it in a more readable and lasting format. The discussions are presented here with a minimum of editing; the text is in a subject-related order, rather than in the sequence in which it occurred on the Newsgroup.

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As a newcomer to these sites, I am wondering if it would be worthwhile
to establish some sort of ongoing exchange, on a strictly
scholarly basis, concerning the ascertainable history of Conscience and
Ethics?

For example (before this sounds too whacked-out and
intimidating), exchanges of information on the availability of (and the
apparent arguments advanced in) documents of conscience through the
ages, whether it be

a)the availability in English of (and the specific
wording for--if any) the so-called "peace" platform advanced by the
ruler Asoka from the B.C. era,

b)ditto for some of Nelson Mandela's
enunciations/espousals from prison--if any,

c)the most authoritative
source/edition for Martin Luther King's letter from a Birmingham jail,

d)the occasional textual/source contradictions scholars grapple with in
the Sermon on the Mount/Plain from Matthew / Luke,

e)the earliest ethical
formulations in an atheistic context during the A.D. era (incredibly,
the two earliest such formulations, Matthias Knutzen's three German
pamphlets of 1674 and Chapter Two of Jean Meslier's French work, Mon Testament, ca. 1725, SEEM not to be available in English(!!)--a
critical gap that an ongoing exchange group like this MAY be able to
fill),

g)the chronological relationships in the various strata for
the different chapters of the Lun Yu (Analects of Confucius),

h)current political and philosophical platforms from around the world,

and so on.

I realize this is casting quite a wide net (no pun intended), and, in
addition, I would also hope for in-depth discussions on the implications
of this one's or that one's ethics/conscience reasoning for our own day,
within the context of whatever textual and editorial
determinations/insights our modern, hopefully non-sectarian scholars may
offer.

Being neither a pronounced atheist nor a pronounced theist (the term
"militant agnostic" seems a little contradictory!), I am only interested
in what the history of humanity, through the prism of rigorously modern
scholarship, can yield us concerning the insights of those rare
birds--of whatever persuasion--who bucked their own peers, risked their
livelihoods, challenged our minds, and uplifted their own communities,
and by extension this entire fragile globe, for the sake of formulating
ethical imperatives essential towards fulfilling a worthwhile human
destiny.

These may be impractically big words to throw around, but I suppose it's
tough to treat on these weighty matters without falling into such a
trap.

I fervently hope such a dialogue can be carried out in a genuine spirit
of inquiry without--too many--preconceptions. I am simply not
interested in arguing the PERCEIVED heinousness of the atheists Matthias
Knutzen and Jean Meslier with a fundamentalist nor the PERCEIVED
ludicrousness of Jesus with an atheist. Frankly, that is BORING!!! And
I also hope we won't degenerate into a forum where atheists argue FOR
Knutzen, fundamentalists FOR Jesus, Democrats FOR Jefferson, Republicans
FOR Lincoln, and so on.

Genuine, scholarly inquiry with an engaged but open-minded concern for
the ramifications of ethics in the crisis-ridden world of 1997 should be
our goal. We may not always achieve that, of course, but let's--at
least--try to aim for that.

This was a work that Jefferson prepared for himself.
He considered the ethical system of Jesus to be the finest
the world has ever seen.

GRiggs

Sincere thanks to E.C. To those who may already know this Jefferson
Bible site, this may be old news, but I certainly was not aware of it.
I look forward to reading it some time next week as I have two different
lectures to prepare for back to back this weekend!! I have already
bookmarked the site. Again, thanks.

I am somewhat familiar with this work, though I doubt I have even
glanced at it for nearly twenty years! This compilation is fascinating
for our purposes, since it allows us to study both the rigorously
humanist spin that a Founding Father, a Deist, put on ethics along with the various Gospel traditions coming out of the earliest
Synoptics (i.e. Mark) and the so-called Q Gospel passages in Matthew and
Luke.

Hope to get back to everyone on this soon and to exchange impressions
with others on Jefferson's arrangement.

C. W. Jones

On the substantial level, why King without Hutter, Fox, Garrison,
Tolstoi and Gandhi?

Also, one can hardly understand Jefferson's moral
thought by reference to his bible alone. Garry Wills has shown that he
relied heavily on the Common Sense school, especially on Hutcheson. His
reasoning on expatriation of freedmen was clearly based on the doctrine
of the "affections," and political correctness aside, his reasoning
thereupon has proved remarkably prescient. Moreover, Jefferson explained
that he agreed with Jesus except in regard to the latter's spiritualism.
Jefferson was a materialist. His view of Plato was precisely that of
Benjamin Farrington and Izzy Stone, and he regarded the lunatic Paul in
the same light. And, as has been shown by Karl Lehman, a close analysis
of Jefferson's Anas reveals that he recurred at times of moral crisis
not to Jesus but Euripides.

Isn't the field of "morality" a little broad?

Eyler Coates

There is no reason to limit the scope of our coverage here to those specifically named. Anyone familiar with the works of those whose writings might shed some light on questions related to morality should feel free to jump in and contribute whatever they had to say. The field of Morality is, as GRiggs says, "casting quite a wide net," but our best bet is probably to tackle one portion at a time.

G Riggs

I am not so familiar with Hutcheson as I would like to be. C. W. Jones
mentioned Hutcheson in a recent posting, and I would sincerely
appreciate further enlightenment on Hutcheson's own ideas and on any
possible comments by Jefferson relating to them.

It may be possible that Eyler Coates already has a few Jeffersonian
references to Hutcheson at this site. But I confess I have not yet
found any.

Eyler Coates

I have not found a single reference to Hutcheson in the writings of
Jefferson. Nevertheless, Garry Wills, in his book, Inventing America:
Jefferson's Declaration of Independence, in which he examined in depth
the sources for the Declaration phrase by phrase, showed convincingly
(to the best of my recollection; I don't have the book at hand) that
Jefferson derived that document more from the writings of Hutcheson
than from Locke! As I recall, many of the phrases seemed almost copied
word for word from Hutcheson. And this has special reference to the use
of "the pursuit of happiness" rather than Locke's "property."

G Riggs

C. W. Jones' reference to possible influence from Euripides is even more
fascinating. Scholarship occasionally trots out the cliche of Euripides
being the first "morally relativistic" poet/dramatist. So it is
refreshing to find that some figures at least recognize Euripides'
fundamental--moral--impatience with the hypocrisies and cruelties of
society.

Given Jefferson's omniverous reading habits and his classical education,
I imagine he must have been struck by some of Aeschylus's writings as
well. As a figure who, among the very earliest Greek tragedians, saw it
as his task to rear a new society in the image of democratic freedom,
Aeschylus's perception of his calling must have struck a chord in
Jefferson's mind.

A scrupulously objective poet, the Greek Aeschylus wrote a play
depicting the very victory over the Persians that he had personally been
a hero in. Yet he scrupulously presented this tragedy entirely from the
Persian point of view. His depiction of the Persians' bewilderment at
Greek "democracy" in the wake of their defeat perhaps raised a chuckle
from Aeschylus as it may have from Jefferson.

Nay, no longer is the tongue
Imprisoned kept, but loose are men,
When loose the yoke of power's bound,
To bawl their liberty. (trans. Seth G. Benardete)

Please, can either E.C. or someone else call to our attention
Jeffersonian remarks with respect to either Aeschylus or Euripides?
Thank you.

Eyler Coates

Again, I am unable to find a reference to either Aeschylus or Euripides.

Of the ancient Greeks, Jefferson did make several references to Epicurus
and Epictetus. Of the former, he wrote:

"...the doctrines of Epicurus, which, notwithstanding the calumnies of the
Stoics and caricatures of Cicero, is the most rational system remaining
of the philosophy of the ancients, as frugal of vicious indulgence, and
fruitful of virtue as the hyperbolical extravagances of his rival sects."
--Thomas Jefferson to Charles Thompson,, 1816.

And in a letter to William Short, Jefferson wrote:

"As you say of yourself, I too am an Epicurian. I consider the genuine
(not the imputed) doctrines of Epicurus as containing everything rational
in moral philosophy which Greece and Rome have left us. Epictetus indeed,
has given us what was good of the Stoics; all beyond, of their dogmas, being
hypocrisy and grimace... Epictetus and Epicurus give laws for governing
ourselves, Jesus a supplement of the duties and charities we owe to others."
--Thomas Jefferson to William Short, 18819.

Jefferson continues with some further comments on specific teachings of
Epicurus, and includes a "Syllabus of the Doctrines of Epicurus." If you
think it would be interesting for our purposes, I would be glad to post them.

G Riggs

It might be best simply to give our readership a representative glimpse,
say, of those 3 or 4
pages of the "Syllabus" that you believe might spark the liveliest
exchange. Naturally, if
the entire "Syllabus" is scarcely that long anyway, please let's have
the entire thing by all
means. Thank you.

It would also be interesting to scrutinize Aeschylus's and Euripides'
takes on ethics on their own as something comparable to some of the
other texts we are studying in this "conversation." Somewhere, I recall
Swinburne characterizing Aeschylus's Oresteia trilogy in the most
glowing ethical and moral terms, but I can't seem to put my hands on
Swinburne's remarks.

In addition, there is a surprisingly pertinent series of articles
being published now [April 1998] in Atlantic Monthly. This series is culled from a
new book, coming out in 1998, entitled Consilience: The Unity of
Knowledge. Its author is Edward O. Wilson.

The first installment, available now at the Atlantic Monthly website, is
from the March '98 issue and concerns a challenge to those of the
Enlightenment who gave up the effort at an Empirical assessment of the
mainsprings of human behavior too readily. In fact, Wilson maintains,
in "Back from Chaos," that such an understanding is just as achievable
as today's scientific understanding of the amoeba. I am simplifying
it grossly, since Wilson himself happens to be an enlightened and
challenging writer. If users wish to gauge his writings adequately,
the March '98 installment is at:

Most intriguing of all, the April '98 installment is on a "Biological
Basis of Morality." As with the previous installment, it has been
divided into two parts at the Atlantic Monthly site. The first part
is at:

Here, Wilson demonstrates clearly just how much all of these concerns,
duly raised by us at this site, figure today in the urgent thoughts of
other observers now engaged, for the first time, in addressing such
compelling questions properly and methodically. Those interested in
the issues discussed at this site may find the second half of Wilson's
April contribution, and indeed the entire Wilson series, well worth
pondering.

Jonathan Wang

Something puzzles me: Is Morality a set of beliefs which evolution has bestowed upon the weak?

It puzzles me.

G Riggs

To what end? Not trying, in any way, to debunk your idea, I'm
tantalized by whether Morality is an evolutionary product borne out of
an instinct for bettering the social cohesion and strength of the weak,
or merely a rationalization generated to make the weak feel more
reconciled to their lot. The latter notion has already been enunciated
by Nietsche, while I tend toward the former. I am sincerely interested
in which spin you might put on Morality's evolutionary function for the
down and out. Thanks.

ERiggs

Isn't it also possible that Morality is a set of beliefs set up by the
strong within a species or society to keep their strength and advantage
for themselves (and keep the weak weak)? The point I am trying to make
is that Morality is (or may be) a double-edged sword. One can look at
Morality as either a set of beliefs that helps the weak or that hurts
them -- or as both things at one and the same time.

G Riggs

To follow up from that, might Morality as we understand it not even
exist were there no weak and no strong in the human family?

E Riggs

Think about Binti, the gorilla that rescued a small child who fell into
Binti's "cage" in the zoo a year or so back. Instead of attacking the
child, or shunning it in fear (as might have been expected), Binti
carefully cradled the child and carried him to a place near the door to
her "cage" so that the zookeepers could come and take the child away.
Morality among the apes? We may not be the only Moral ones on this
earth.....

John Hopkins

Everyone should put their [faith] in our Lord and Saviour, Jesus Christ, because He is the light of this world, for He is the power and wisdom of God unto salvation. Amen. (Let's pray for our government.)

Nancy Kelderman

I am enjoying this dialogue even though I find some of it a little boring. I
also suffer from a
very high IQ that displaces me in many ways in our "society." I have
come to accept that and now travel at very high levels.
Jesus Christ is my mentor, my example and I have found my greatest
comfort from the Holy Spirit. We are all called according to His purpose
and all things work together for the good of them that love the Lord.
This is all I need, all I want and all I desire. The debate going on here,
in my humble opinion, is simply between a group of human beings that
each have a different point of view. Each view represents a fraction of the
whole of truth. As Pilate asks, "The Truth, WHAT is THAT?" So Jesus
also, in John 8:31-32 reminds us
that until we comprehend, accept and act upon the truth of His ministry,
we are slaves with no rights, because we do not know the truth. Those
of us that seek out God's will in our lives, just as Chirst did, KNOW the
truth. We know because we possess. We are all born in an inherent
corrupted state. That came from our choice to know the difference in good
and evil. We were created in God's image, we were given the choice so
that we might chose Him, but because we didn't, we pay the
consequence. Yet, God loved us so much, that he gave us his only Son,
the person of Jesus Christ, to live, die and rise again to the right hand of
God our Father so that he COVERED it ALL and then could petition the
Holy Spirit to guide, guard and protect us as we follow Jesus's example
in DOING OUR FATHERS WILL in our lives. The law is only to convict
us of our wrongfullness. It is at the seat of judgement we find mercy.

So where does that leave Manson, Hitler, Richard Speck? They are
dealing with the consequences of unjust acts they have committed and
our society does NOT accept at this point in time. God, our heavenly
father loves ALL of us...this is where we are all equal. Not one of us are
capable, of any work towards truth, without following Chirst's lead back
into communion with God. Without the work of the Holy Spirit, not one of
us can even grasp what this is about, and with that I mean to say that
the honor and glory and CREDIT is not OURS! This is one of the
reasons that I enjoy dialogue with those that are agnostic or even
atheist, because in a sense, they are absolutely right, just as much as
those that do have a strong belief in God. It is important for us to
understand that the dialogue that has been going on here could go on
forever. What really is the point? What is the payoff? What do we as
individuals gain from it? Who gets the credit? Where is the edification?

Christine

To be able to communicate a complete moral system into a usable, digestible piece of teaching, might even satisfy those who are encumbered with a very high IQ. Was not the teaching of the Man from Galilee this: That there is a primary law, a law by which we are to govern ourselves in such a way that we cause no harm to others, and in that way, we do away with the need for the remedial law, the law that provides remedies for the violation of the primary law?

But, the other element is the greater part of the teaching: That we also have a duty to the Creator, to seek His face?

Eyler Coates

Surely there is
such a thing as morality apart from religious dogma and
faith. Morality is essential to the foundation of a just
political system, and that morality must be based on
reason, not on religious faith, else we become engulfed in
the political tragedies we see acted out almost everywhere.
And not only that, a true basis of morality should be
something where ALL decent religions can find common
ground. So, I see no need for the "either-or." It
could only lead to divisiveness and conflict, as indeed it
has throughout the world today.

G Riggs

The question that Eyler has raised lies very near the heart of
any scholarly or scientific attempt to locate the “nerve
center" of humanity’s moral compass. More specifically,
while I find myself in general agreement with Eyler's
assertion that "morality can exist apart from religious
dogma and faith," I am teased by a further consideration:

It is not hard to see why certain posters like Ms. Kelderman
may feel passionately that, given the far-reaching
repercussions and original thinking of an utterly altruistic
figure like Jesus (or, among other religions, a figure like
Moses, like Buddha, like Confucius or like Mohammed),
morality itself can only come out of an engagement with the
metaphysical. Does such a passionate engagement with the
metaphysical have, necessarily, a built-in monopoly on the
moral and the ethical? Clearly, the preponderance of truly
ethical pioneers like Buddha or Jesus would suggest so.
But such a conclusion is really based on a set of impressions
(however strong, even correct, such impressions may be),
not on rigorous scholarship of a kind that -- I believe -- is
yet to be sytematically undertaken. But though such
rigorous scholarship has not been attempted on as thorough
a scale as I might wish, that does not preclude its being
undertaken on precisely such a large scale at some point in
the not-too-distant future. I strongly urge that such an
inquiry is essential to understanding more deeply the
ramifications of a profound question for which we are in
Ms. Kelderman’s debt.

Yes, I may be an agnostic. But it is precisely because I am
an agnostic that I feel entirely open to the idea once and for
all of applying modern scholarship and research to the
question of the genuine derivation for the bedrock
moralities and ethics that humanity has lived by for the last
six thousand years.

Of course, this begs the question, in turn, of whether
humanity’s basic instincts are more benign in the long run or
more selfish. In addition, one can talk all one likes about
the basic, innate instincts of humanity being automatically
useful or beneficial regardless of ultimate derivation. The
fact is that historical, cultural scholarship has not yet
advanced to the point where we can be really sure about any
of this.

The instinct for Altruism occasionally asserts itself in the
face of immediate, individual peril, even though the
aggregate benefit for all concerned may be self-evident. Is
the Altruism instinct, then, tied to an instinct for family,
community, or, even, species survival, making even
humanity's basic survival instinct very complex and
farsighted (enlightened) indeed rather than invariably of a
parochial “dog-eat-dog” variety, concerned only with
looking out for Number One? Or, in its occasional neglect
of individual survival, is the selfless Altruism instinct in fact
in conflict -- constant conflict? -- with a basic survival
instinct that, in its raw, uncultured form, may bear no more
of a resemblance to a Dr. Schweitzer than would Jack the
Ripper, making no prioritizing distinctions among self,
community, species, what-have-you, at all?

In other words, is humanity's survival instinct tied strictly to
self and to nothing beyond that, making the Altruism
instinct its implacable foe? If so, of what does the Altruism
instinct consist, and from what is it derived?

Going further, if we suppose, for the sake of argument, that
Altruism is not even an instinct at all, then that begs the
question: How come humanity can boast of certain
paragons who appear to have shown any altruism at all? Is
altruism a counter-intuitive phenomenon, crying out for an
explanation that is somehow inevitably moored in
considerations strictly outside of the immediate
here-and-now of the daily human psyche? If altruism is
indeed counter-intuitive after all, where does such a
seemingly illogical urge, however lofty, come from? The
materialist may argue that it must come from an inherent
instinct after all, one as thoroughly innate, in fact, as any of
the rawest, most selfish survival instincts imaginable, while
the less skeptically inclined may argue that its very loftiness
and counter-intuitiveness demonstrates a manifest presence
of some thing utterly outside our immediate consciousness,
some thing which always works quietly with our usually
inadequate, humdrum -- and sadly egotistical? -- psyches.

To understand the dynamics of all the greatest cultural
breakthroughs in altruism throughout time, and their equally
important and selflessly courageous pioneers, much more
information and sifting is needed than humanity has so far
attempted. I would submit, and I realize I may be going out
on a limb here, that such sifting may, at least, give us a
clearer picture than we have today of where precisely the
cultural contexts, the seedbeds if you will (philosophical,
theological, humanistic, skeptical, ceremonial, political, or
whatever), for these pioneering concepts really nest.

One does not have to be a genius to recognize that the
insights, for instance, of a Buddha, a Confucius, a Socrates,
or a Jesus are all nested in a seemingly visceral sense of
awareness, on the part of each pioneer, of the reality of the
metaphysical as an ever-present phenomenon, fully as real
as any human companion walking by their side. But what
then does one make of the clearly upright moral qualities of
a Baron Holbach or a Mr. Ingersoll, both of whom led
exemplary lives while being thoroughgoing skeptics?

Here’s where scholarship can play an invaluable role. Yes,
there may be no question that figures like Holbach or
Ingersoll introduced impeccably upright ways of living that
were fully as courageous and pioneering as any of the more
metaphysically inpired ways of living. Moreover, they
formulated their new and lofty ways of relating to their
fellow man in intellectually rogorous writings that many
would claim to be the equal in originality and depth of the
extant thoughts left us by the metaphysical pioneers such as
Buddha and Jesus. But today’s scholar -- or
scholars plus historians et al, in order to ensure
multi-denominational consensus -- who studies the
mainsprings of such pioneering ways of life coming from the
skeptics can perhaps determine to what extent the
impeccably ethical ideas of a Holbach are truly original
rather than partly borrowed from a set of cultural
assumptions easily traceable to the breakthroughs of some
entirely metaphysical pioneer(s) after all -- be that pioneer a
Moses, an Isaiah, a Jesus, or whoever. Likewise, and here
is where a certain amount of courage may come in on the
part of today’s scholar, it may be possible to trace certain of
Jesus’s ethical pronouncements to an earlier skeptic like
Democritus, or certain of Moses’s ethical ideas to various
earlier, more secular laws, or Confucius’s ideas to Wen
Wang, and so on.

There is no telling where such research may lead. One may
find that the most truly original, least borrowed,
breakthroughs throughout time come from exclusively
practical, political contexts, strictly divorced from theistic
worship of any kind, or one may find that the original,
earliest seedbeds of all of the most crucial ethical
breakthroughs throughout time come exclusively from
pioneers whose whole lives were intensely bound up with an
overwhelming sense of the metaphysical after all, or one
may find that even the most consistently original
breakthroughs still show utterly mixed patterns leading
neither to one conclusion or the other. Even that last
possibility need not discourage us. The energing consensus
-- and I would envisage this emerging cconsensus
establishing itself on a long-term generational basis, very
much like the staggering generational timeline involved in
the exhaustive and inspiring odyssey behind the New
Oxford English Dictionary, for instance -- would be
infinitely useful whatever the outcome.

If this project should take on the dimensions of something
like the New Oxford English Dictionary, then there is all the
more reason to launch such a project as soon as possible.
The New Oxford English Dictionary gave an exhaustive
survey of the origins of English words; the project I propose
would constitute an exhaustive survey of the ultimate
origins of the truly pioneering, epoch-defining moral ideas.
I believe such a survey is possible. However, since each
century only has a hundred years, we don’t have much time
if we want to make the twenty-first century the moment
when humanity brings to bear the combined energies of the
scholar, of the historian, of the anthropologist, of the
scientist (even of the brain surgeon?!) and of any number of
other specialists on the philosophical, the cultural, the
historical (even the biological?!) patterns relating to
genuinely pioneering altruism.

It's the "hardwired" source of a courageous spokesman's
lone instinct, validated only through the course of
humanity's better -- and more universal -- instincts as shown
through later centuries, not at all through the temporary
abuses of some backward culture constituting the dangerous
background for some courageous spokesman's highly risky
pronouncements, that -- I admit -- chiefly interests me. It's
just that the allocation of sheer manpower and rigorous,
unbiased brainpower adequate to the task of scientifically
studying the "lone instinct" phenomenon is staggering.

Still, that old cliche is no less true for being shopworn and a
bit trite: The longest journey starts with a single step.

It's the generational conclusions coming decades from now
out of such a staggering task that would be more valid than
anything we could state here today regarding the following,
highly fraught question: To what extent do humanity's
earliest articulators of either "Atheist Ethics" or "Theist
Ethics" dovetail most precisely with the future discoveries
concerning humanity's most truly original ethical norms and
their first truly original pronouncements by pioneers who
frequently risked life and limb just by advancing such ideas?

Perhaps, online forums such as this one can now help foster
the climate needed for such a mammoth project sooner
rather than later, as we start a new, pitifully uncharted
millennium, where the actions of any one country (or
mogul!) can have instant repercussions around the globe,
the like of which even our most immediate ancestors could
never have dreamed.

I freely confess I regard this kind of research project as part
scholarship, part wake-up call. The basic building blocks of
Altruism itself become more pertinent than ever as
humanity’s very survival appears more and more vulnerable
to the imponderables of Altruism’s unfortunate absence
from far too many corridors of power.

Afterword written roughly a month after the foregoing: It was a bit of a surprise to come across the following "call to arms" (to peace?) in an essay written by Jean-Pierre Changeux: "Ethical Questions," pp. 210 - 235 of Conversations on Mind, Matter, and Mathematics, published by Princeton in 1995. The author writes (page 211):

"Even if some reject the idea that ethics rests exclusively upon objective knowledge, it seems to me essential today that we draw upon it in constructing a new theory of ethics. It is true that the aims of science and of ethics are unambiguously at odds with each other,"

(Frankly, I personally might take issue with that as a blanket statement.)

"at the same time, we should keep in mind Spinoza's dictum that knowledge of the essence of things is the supreme virtue. We must therefore take the data of anthropology, history of religions, law, cognitive psychology -- and therefore neuroscience -- as our point of departure at every stage of analysis. Since it's now possible to proceed in a rational manner, constructing testable, revisable models, there's no excuse for failing to do so."

Ann

Chaos arises when there are no moral absolutes, whether governed or not
by the 'state.' The pluralistic society of the U.S. today (as a whole) has
accepted self-governed, self-asserted, and self-maintained morality --
regardless of who gets hurt. Unfortunately, Christians are persecuted
because of their seeming 'intolerance' when it comes to the (world's)
morals being enforced (imposed) in society, through 'political correctness.'
This persecution ought to be welcomed by Christ-followers because light
exposes the deeds done in darkness, convicts those who are outside of God's
will, and promotes truth of immovable foundations. Being in the world but
not of it will demonstrate the love of God and His intolerance of sin, not
people.

Moral relativism is rampant in the U.S. today. The effects are
devastating. Turning from God to self only allows for harsh consequences...
physically as well as spiritually. It is now popular opnion that people are
turning to instead of the God of liberty, love and mercy.

Sin is man's problem. The only way to be free of slavery to sin or have a
future with a holy God in heaven (once you're dead physically) or peace
through all circumstances, is belief in Jesus, who He is, and what He did on
the cross. He bore the weight of sins, something you could never do for
yourself. Blood was required for the remission of sin. Faith alone in God's
free gift of Jesus' shed blood is the remedy to life's unfulfillment,
restlessness, and searching.

The purpose of life (man's existence & future) hasn't been addressed by
atheists or agnostics yet. Interestingly enough, atheists are as religious
as the Pharisees of the Bible, as devout as Jews, as pious as a Christian
legalist, and as loyal as a Muslim. The only difference is their object of
worship and devotion..... atheists and agnostics look to self as the
answer -- but then they unavoidably die (physically) just like the rest.